Spiritual insight (Firasah) of a believer:Light of Allah

Believer's Firasah: Light of Allah

“Beware the spiritual insight (Firasah) of a believer, for he sees with the light of Allah.” (Tirmidhi)

"Indeed, Allah has servants who know about people by reading the signs." [Al-Tabarani, Mu‘jam al-Awsat, no.3086, and its chain is hasan].

Imam Ibn Qayyim al-Jawziyyah remarked: ‘O you who are defenceless! Beware the spiritual insight of the godly one, for he sees your hidden deeds from behind a veil. (Al-Fawaid)

Shaykh Surkheel Shareef writes: "Spiritual insight, or firasah, is a faith-based insight that Allah casts into the hearts of His faithful ones, by which peoples’ states or deeds are unveiled to them. They are from those saintly miracles (karamat al-awliya) gifted to them by God; the inner workings of which are the very opposite of magic and sorcery. Sorcerers claim power, for themselves or for others besides God. Saints (and more so, Prophets) claim only helplessness before their Lord, accepting they have no share whatsoever in the miracles which issues forth from them. Such spiritual intuitions or epiphanies that arise in the heart are seldom wrong if the heart is pure. Which is to say, the accuracy of a person’s firasah will depend upon their nearness to God and their strength of faith. For, as masters of the inward life say, when souls approach the presence of the Truth (al-Haqq), it is usually the epiphanies of the Truth that come to it." (thehumblei.com)

Shah al-Kirmani says, to increase the strength of one's insight:

1. Turn eyes away from the unlawful

2. Restrain passionate drives

3. Self-scrutiny and vigilance (muraqaba)

4. Eat only lawful food.

(Imam Qushayri's Risala)

In his Madarij al-Salikin, imam Ibn Qayyim al-Jawziyyah discusses the reality of firasah, its cause, the sayings of the early masters concerning it, and its types. He also relates some wondrous accounts about the firasah of his shaykh and mentor, Shaykh al-Islam Ibn Taymiyyah. He writes:

“I have witnessed incredible things from the firasah of Shaykh al-Islam Ibn Taymiyyah, may God have mercy upon him; and what I have not seen are even greater – accounts that would need a large volume to document.

He (Ibn Taymiyya) informed his companions how the Tartars would invade the Levant (sham), in the year 699H, how the Muslim armies would be vanquished, and how there would be no indiscriminate killing or the taking of captives in Damascus, and how the army’s sole craving would be for wealth. All of this was before the Tartars had even decided to set-out. He then informed the public and the rulers, in the year 702H, as the Tartars were advancing on the Levant, of how they would be routed and defeated, and how triumph and victory would be for Muslims. He swore an oath about this over seventy times. So the people insisted, say ‘God-willing (insha’Llah),’ to which he replied: ‘God-willing; in the sense it will happen, not in the sense it could happen!’ I heard him say this. He said: ‘When they kept urging me, I said: Do not do so. For God, Exalted is He, has written it in the Preserved Tablet (al-lawh al-mahfuz), that on this occasion they will be defeated and that victory shall be for the armies of Islam.’ …

He once remarked: ‘My companions and others come to me, and I see on their faces, and in their eyes, things I do not mention to them.’ So I, or someone else, said to him: What if you just tell them? He replied: ‘Do you wish that I become a fortune-teller like those [in the courts] of the rulers?’

I once said to him: If you treat us according to what you see, it will help make us more steadfast and upright. He replied: ‘You would not be able to put up with me for even a Friday, or a month!’

He informed me on several occasions about certain private matters I intended to do, but which I had not spoken of to anyone. He told me of major events that would take place in the future, without specifying dates. I have seen some of them happen; I await the others. What his senior companions have witnessed of this is far more than what I have seen. And God knows best.”

3 grades of realizing and experiencing Tawhid in one's life

Salam. Interesting article on grades of realizing and experiencing Tawhid in one's life based on the great Imam Ibn Juzayy رحمه الله :

Tawhid: Theoretical Abstraction or Vibrant Living Reality?

Explaining the essence of Islam and its main pillars, the Prophet, upon whom be peace, said: ‘Islam has been built on five [pillars]: testifying that there is no deity but God and that Muhammad is the Messenger of God, performing the prayers, paying the zakat; pilgrimage to the House; and fasting in Ramadan.’ [Muslim, no.21]

It is also related in these words: ‘Islam has been built on five [pillars]: worshiping God and rejecting whatever else is beside Him, performing the prayers, paying the zakat …’ [Muslim, no.20]

In another wording: “Islam is built on five [pillars]: an yuwahhadu’Llah – to single out God …” [Muslim, no.19]

Scholars have noted that the above three hadiths, despite their variant wordings, are synonomous with one another. That is to say, they each convey the same meaning. Thus, to testify or bear witness that there is no deity but God is the same as worshiping God and none other than Him, which, in turn, is the same as singling-out God. It is this convicion of singling-out God for worship which, above all else, lies at the heart of the Islamic faith.

The Qur’an proclaims: Worship God and ascribe not any partner to Him. [4:36] Another verse has it: We raised in every nation a messenger [saying]: ‘Worship God and shun false gods!’ [16:36] Yet another of its passages insists: We sent no messenger before you except that We revealed to him: ‘There is no god but I, so worship Me.’ [21:25]

This, then, is the doctrine to which every Muslim submits, and around which the life of the community of believers revolves; captured in Islam’s Declaration of Faith: la ilaha illa’Llah – “There is no deity [worthy of worship] save the One true God: Allah.” This declaration, which in Islam’s view is the central assertion of all the divinely-sent prophets, is a summons, as it were, to live an attentive and pious life.

♦

La ilaha illa’Llah is also called the statement of tawhid – a word which can be rendered as “divine unity” or “monotheism”; although a more accurate translation would be: “to assert God’s oneness.” This idea of tawhid – that God is inevitably and utterly one, perfect, indivisible and unique – is the cardinal tenet of a Muslim’s belief. Now since it is the nature of theologians to try and dot all the i’s and cross all the t’s, precise theological definitions of the term have been offered down the ages. Among them all, the following has received widespread acceptance. Tawhid is:

‘To single-out God for worship (ifrad al-ma‘bud bi’l-‘ibadah), accompanied by believing in His unity and affirming this for His Essence, Attributes and Acts.’1

Definitions like the above reflect the dual concern of Muslim theologians: to assert the absolute transcendence or “otherness” of God, and to affirm that God alone must be singled-out for worship. Lord of the heavens and earth and all that is between them. Therefore worship Him and be steadfast in His worship. Do you know anyone similar to Him? [19:65]

But Islam’s goal is God, not some theological abstraction written down on a piece of paper. To this end the Qur’an repeatedly enjoins upon us all a constant awareness of God, even in the midst of our worldly activities. This awareness is expressed by two words which the Qur’an frequently employs. The first is taqwa: often glossed as “fear of God” or “piety”. To have taqwa of God is to obey Him wholeheartedly, while being conscious of His gaze and scrutiny of us. In other words, it is to be profoundly aware of God, and to mould our lives around such an awareness.

Ihsan is the second word, and is commonly translated as “goodness” and “excellence”. The Prophet, peace be upon him, explained ihsan as: ‘To worship God as though you see Him; and though you may not see Him, know that He sees you.’ [Muslim, no.8]

Revelation’s insistance on taqwa and on ihsan is precisely so that tawhid may be made into a living, experiential reality and for faith to be deepened and be made profound. In explaining the verse, Your God is One God; there is no God but He. [2:163], Ibn Juzayy outlines the three ascending degrees of tawhid: the sublimest degree being to witness God with the eye of the heart; witnessing everything is from God, not that everything is God. He writes:

‘Know that peoples’ tawhid of God is of three degrees: First, that which the generality of Muslims affirm, by which their lives are protected in this world and by which they are delivered from residing in Hell eternally in the world to come: which is to reject partners, rivals, spouses, children, likenesses or equals with God.

The second degree is the tawhid of the elite. It is to perceive that all acts emanate from God alone, and to witness this through spiritual unveiling (mukashafah), not by way of formal dialectical proofs that are accessible to every Muslim. This station of tawhid of the elect enriches the heart with imperative knowledge (‘ilm daruri) and hence has no need for formal proofs. The fruits of such knowledge are a wholehearted devotion to God, putting one’s trust in Him alone, and a turning away from all creation; so that he does not hope in anyone save God, nor fear anyone but Him. For he sees no Doer save Him and that all people are in His overwhelming grasp; none of the matter is in their hand. Thus he dispenses with [depending upon] all secondary causes and earthly lords.

[The person at] the third degree does not see anything in existence except God alone. He is absent from looking at people; until, for him, it is as if they did not exist. This is what sufis term the Station of Annihilation (maqam al-fana); which means becoming “absent” from people until one is lost from oneself and from one’s tawhid – that is to say, being absent due to being immersed in witnessing God.’2

≈references:

1. Al-Safarini, Lawami‘ al-Anwar al-Bahiyyah (Beirut: al-Maktab al-Islami, 1991), 1:57; al-Bayjuri, Tuhfat al-Murid ‘ala Jawharat al-Tawhid (Cairo: Dar al-Salam, 2006), 38.

2. Al-Tashil li ‘Ulum al-Tanzil (Beirut: al-Maktabah al-‘Asriyyah, 2003), 1:164.

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